To see the other types of publications on this topic, follow the link: Buddhist perspective.
Journal articles on the topic 'Buddhist perspective'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Buddhist perspective.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Johnston, Lucas. "The "Nature" of Buddhism: A Survey of Relevant Literature and Themes." Worldviews: Global Religions, Culture, and Ecology 10, no. 1 (2006): 69–99. http://dx.doi.org/10.1163/156853506776114456.
Full textAbstract:
AbstractThis paper is a review of the scholarly conversation relating Buddhism to environmental issues, primarily in the United States. Topics of particular concern include important scholarly benchmarks in the field, and the nature of Buddhist ethics. Also considered are the relationships between Buddhism and other schools of thought that have been important in thinking about nature and the environment. In particular I focus on Deep Ecology and related philosophies, Buddhism and Christianity in Process thought, and the relationship between Buddhism and the natural sciences. I outline current practices performed worldwide by people who self-identify as Buddhists that clearly demonstrate environmental consciousness, sometimes actively participating in environmental movements in efforts to resist globalization and, often, Westernization. In the end, this survey perspective illustrates that there is no monolithic Buddhist tradition, but rather a substantial number of adapted (and adapting) Buddhisms.
2
Masatsugu, Michael K. "‘Bonded by reverence toward the Buddha’: Asian decolonization, Japanese Americans, and the making of the Buddhist world, 1947–1965." Journal of Global History 8, no. 1 (February 18, 2013): 142–64. http://dx.doi.org/10.1017/s1740022813000089.
Full textAbstract:
AbstractThis article examines Asian and Japanese American participation in a post-Second World War global movement for Buddhist revival. It looks at the role that Buddhism and the World Fellowship of Buddhists organization played in shaping transnational networks and the development of a global Buddhist perspective. It contextualizes the growth of a ‘Buddhist world’ within the history of decolonization and Japanese American struggles to reconstruct individual and community identities thoroughly disrupted by the war. The article considers Asian Buddhist approaches toward recognition as national and world citizens rather than colonial subjects and their influence on Japanese American Buddhists’ strategies for combating racial and religious discrimination in the United States. Finally, the article examines how Japanese Americans joined Asian efforts to formulate a distinctly Buddhist response to the Cold War. Buddhists hoped that Buddhism might serve as a ‘third power’ that would provide a critical check on a world increasingly polarized by Cold War politics and threatened by the prospects of nuclear war.
3
Gillberg, Christina. "Warriors of Buddhism: Buddhism and violence as seen from a Vajrayana Tibetan Buddhist perspective." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 77–92. http://dx.doi.org/10.30674/scripta.67302.
Full textAbstract:
Buddhism is considered by many today as the non-violent religion par excellence. The concept of ahimsa (non-violence) coupled with the notion of pratityasamutpada (i.e. that everything is casually interconnected, with the implication that pain inflicted upon others is therefore really done to oneself and thus to be avoided) seems to be one of the main arguments for promoting Buddhism as an excellent method for promoting world peace. However this non-violent, serene picture of Buddhism is not the only picture. Buddhists on occasion speak of a need to use violence, and employ it. Buddhists kill. Sometimes they also kill each other. The history as well as the present of Buddhist Asia is bloodstained. How do Buddhists justify approving of and using violence? How do they legitimise their pro-violent utterances and actions when such actions ought to result in excommunication? What are they saying? There are several answers to this, some of which are presented in this article, with the primary focus on Buddhist Tibet.
4
Kim, Seong-Hwan. "Buddhism in al-Fihrist of Ibn al-Nadīm." Institute of Middle Eastern Affairs 21, no. 2 (August 30, 2022): 265–85. http://dx.doi.org/10.52891/jmea.2022.21.1.265.
Full textAbstract:
This study analyzes the records related to Buddhism in Ibn al-Nadīm's al-Fihrist and examines how Muslims in the 10th century perceived Buddhism.
Al-Fihrist is a list of Arabic literature, consisting of a total of ten chapters(maqāla) and Ibn al-Nadīm recorded what he had seen and heard about Buddhism in Chapter nine. He described the character of Buddhists positively. However, he used the two terms for Buddha and Bodhisattva without distinction. He also introduced several claims about the Buddha's religious status, but did not clearly state his position on the Buddha from the Islamic perspective. Although his record mentions existence of many Buddhas, it lacks doctrinal explanation on the concept of multiple Buddhas. Also, Buddhists’ customs and statues of Buddha are described in relatively detail, but there are some parts that are confused with Hindu culture. Therefore, it seems that Muslims at that time showed some interest in external aspects of Buddhism such as Buddhist character, customs, and statues, but lacked a doctrinal understanding of Buddhism.
5
Byrne, Jean. "Why I Am Not a Buddhist Feminist: A Critical Examination of ‘Buddhist Feminism’." Feminist Theology 21, no. 2 (December 17, 2012): 180–94. http://dx.doi.org/10.1177/0966735012464149.
Full textAbstract:
Feminist Buddhology is a burgeoning area of study, with many scholar-practitioners examining the interaction between Buddhism and feminist theory. Here I examine the contributions made by Buddhist Feminists and argue that, in general, Feminist Buddhology runs the serious risk of being ‘apologist’. I contrast the discrimination against women evident in Buddhist traditions with the claims of Buddhist Feminists that ‘Buddhism is feminism’ and ‘feminism is Buddhism’. In order to do so I provide a brief history or the position of women in Buddhism, an overview of Feminist Buddhology and lastly the beginnings of an alternate perspective from which we may interweave Buddhism and feminism, without an underlying apologist perspective.
6
Borup, Jørn. "Har en hund Buddha-natur?" Religionsvidenskabeligt Tidsskrift, no. 71 (February 10, 2021): 1–13. http://dx.doi.org/10.7146/rt.v71i0.124957.
Full textAbstract:
ENGLISH ABSTRACT: Ecologization of Buddhism makes sense in both a mod-ern and posthuman perspective. Initiatives and institutions based on socially engaged Buddhism with sustainability, biodiversity and ecology as ideals have spread in recent decades in both East and West. There are arguments from both classical Pali Buddhist literature and East Asian Mahayana philosophy to justify Buddhist nature symbiosis from both ontological, ethical, and soteriological perspectives. Critical analysis can easily deconstruct such ideals as anachronistically constructed, primarily based on modern naturalism, reform Buddhism and con-temporary philosophy of nature. Such an ‘invented Buddhism’ is, however, genuinely authentic, and it is argued that an ecological perspective on both historical and contemporary Buddhism can legitimize other possibilities of interpretation, including the view of an ontological continuum with room for also animistic and posthuman 'nature religion', in which a dog on several levels can be said to possess Buddha nature.
DANSK RESUMÉ: Økologisering af buddhismen giver mening i både et moderne og posthumant perspektiv. Initiativer og institutioner baseret på socialt engageret buddhisme med bæredygtighed, biodiversitet og økologi som idealer har de sidste årtier bredt sig i både Øst og Vest. Der er argumenter fra både klassisk pali-buddhistisk litteratur og østasiatisk mahayana-filosofi til at godtgøre buddhistisk natur-symbiose ud fra både ontologisk, etisk og soteriologisk perspektiv. Kritisk analyse kan sagtens dekonstruere sådanne som anakronistisk konstruerede idealer, primært med afsæt i moderne naturalisme, reformbuddhisme og nutidig naturfilosofi. En sådan ’opfundet buddhisme’ er dog helt autentisk, og der argumenteres for, at netop et økologisk perspektiv på både historisk og nutidig buddhisme kan legitimere andre fortolkningsmuligheder, herunder anskuelsen af et ontologisk kontinuum med plads til også animistisk og posthuman ‘natur-religion’, i hvilken en hund på flere planer kan siges at besidde buddha-natur.
7
Trenson, Steven. "Buddhism and Martial Arts in Premodern Japan: New Observations from a Religious Historical Perspective." Religions 13, no. 5 (May 13, 2022): 440. http://dx.doi.org/10.3390/rel13050440.
Full textAbstract:
This article investigates two issues regarding the Buddhism of premodern Japanese martial arts. The first issue concerns the historical channels through which Buddhist elements were adopted into martial lineages, and the second pertains to the general character of the Buddhism that can be found in the various martial art initiation documents (densho). As for the first issue, while previous scholarship underscored Shugendō (mountain asceticism) as an important factor in the earliest phases of the integration process of Buddhist elements in martial schools, this study focuses on textual evidence that points to what is referred to as “medieval Shinto”—a Shinto tradition that heavily relied on Esoteric Buddhist (Mikkyō) teachings—in scholarship. Regarding the second issue, although numerous studies have already shown the indebtedness of premodern martial schools to Buddhist teachings drawn mainly from the Esoteric Buddhist or Zen traditions, this article sheds more light on the nature of these teachings by drawing attention to the fact that they often emphasize the Buddhist thought of isshin or “One Mind”. The article illustrates how this thought was adopted in premodern martial art texts and in doing so clarifies the reasons why Buddhism was valued in those arts.
8
Kapstein, Matthew T. "Buddhist Idealists and Their Jain Critics On Our Knowledge of External Objects." Royal Institute of Philosophy Supplement 74 (June 30, 2014): 123–47. http://dx.doi.org/10.1017/s1358246114000083.
Full textAbstract:
AbstractIn accord with the theme of the present volume on ‘Philosophical Traditions’, it is not so much the aim of this essay to provide a detailed account of particular lines of argument, as it is to suggest something of the manner in which so-called 'Buddhist idealism' unfolded as a tradition not just for Buddhists, but within Indian philosophy more generally. Seen from this perspective, Buddhist idealism remained a current within Indian philosophy long after the demise of Buddhism in India, in about the twelfth century, and endured in some respects at least until the Mughal age, when the last thinker to be examined here, the Jain teacher Yaśovijaya, was active.
9
Dalai Lama. "HAPPINESS FROM A BUDDHIST PERSPECTIVE." Journal of Law and Religion 29, no. 1 (February 2014): 5–13. http://dx.doi.org/10.1017/jlr.2013.13.
Full textAbstract:
AbstractHappiness is an essential goal of all people. Because happiness is so fundamentally part of our being, the question of how to attain it is of great importance. Buddhism has a long and well-developed philosophical and practical tradition with the goal of helping humans to attain happiness and end suffering. In this article, His Holiness the 14th Dalai Lama draws on the wisdom of the Buddhist tradition to explain how one can achieve happiness by transforming the mind. In particular, His Holiness explains how, in the Buddhist tradition, there is a special instruction called Mind Training, which focuses on cultivating concern for others and turning adversity to advantage that can be of great benefit to people seeking to end suffering and cultivate happiness.
10
Cheng, Fung Kei. "A Reflection of the Inclusive Attitude towards Homosexuality from the Buddhist Perspective." Asian Journal of Interdisciplinary Research 2, no. 4 (October 29, 2019): 8–12. http://dx.doi.org/10.34256/ajir1942.
Full textAbstract:
Although homosexuality is controversial, particularly in conservative communities, many Buddhists accept those whose sexual orientation is different from the majority. In light of scriptures, the Buddhist wisdom reveals compassion towards sentient beings, regardless of sex, age, and social class. This study discusses the Buddhist views on sexual minority, and on how Buddhists react to this challenge. It reveals the significance of inclusiveness in contemporary society.
11
Jiang, Zhejie. "“Were Buddhist Scriptures in China Translated for Chinese?”: A New Investigation into the Development of Early Buddhist Chinese from the Perspective of the Buddhist Speech Community." Religions 13, no. 10 (October 10, 2022): 947. http://dx.doi.org/10.3390/rel13100947.
Full textAbstract:
Modern scholarship focuses on the lexical or syntactical features of Buddhist Chinese used in Chinese translations of Buddhist scriptures; however, the origins of the language have attracted relatively little attention. Our article explores the issue from the perspective of the speech community, and we argue that the community’s ethnicity played an important role in the pre-fourth-century development of Buddhist Chinese. Buddhist scriptures were mainly introduced to inland China via the Western Regions and the Han people were not officially allowed to be monks. In addition to the translated scripture’s readership, considerable numbers of scripture transmitters and translators were not Han Chinese, and Han Chinese translation assistants were mainly grassroots literati. We combined an analysis of language learning with an examination of the universal features of translated languages and views on translation, and we argue that the early Buddhist community generally could not write and did not need to read refined literary Chinese. The lifting of a ban on Han peoples converting to Buddhism from the fourth century onwards accelerated the development of Han Buddhist communities, and dramatically promoted the localization of Buddhism and scriptures, which marked a new era of translation and translated language. Our investigation into the framework of the Buddhist Chinese speech community provides new perspectives compared with philological studies on the Buddhist language and explains the early historical development of Buddhist Chinese.
12
van den Muyzenberg, Laurens. "The contribution of Buddhist wisdom to management development." Journal of Management Development 33, no. 8/9 (September 2, 2014): 741–50. http://dx.doi.org/10.1108/jmd-10-2013-0128.
Full textAbstract:
Purpose – The purpose of this paper is to present selected Buddhist concepts that are useful to leaders of business and to those that want to increase the performance of their businesses and of their organisations implementing practical wisdom from a Buddhist perspective. Design/methodology/approach – The design is to present relevant Buddhist concepts and their application. The methodology used is to consider their logic and rationality, the experiences of Buddhist business leaders in Taiwan and Thailand, and my experience of explaining and applying the concepts. The approach is to present the concepts such a way that the reader can determine if these concept merit further study and trying them out. Findings – Finding Buddhist wisdom concepts that can be applied to management development often require reformulation from the original texts. The original information is vast and requires selection to those concepts that can be readily understood by non-Buddhists. Research limitations/implications – At a high level of abstraction core Buddhist concepts are the same but not in detail. In the paper two types of Buddhism have beeb referred to, Theravada and Tibetan traditions, and not for example Zen. Practical implications – Special emphasis is placed on how to see to it that the values a company describes in its mission, values and business principles statements are practiced. There is always a gap between intentions and results. Where is the gap, how big is it, what can be done about it? Social implications – Buddhism like all spiritual traditions aims to increase the well-being of all. Buddhist concepts can contribute to reduce conflicts and increase happiness by influencing healthy motivations and intentions, and strengthening self-discipline. Originality/value – The Buddhist wisdom concepts have been selected together with the scholarly monk Tenzin Gyatso, the 14th Dalai Lama, with profound knowledge of Tibetan Buddhism and with the scholarly monk and abbot of the Nyanavesakavan temple, P.A. Payutto, one of the most brilliant Buddhist scholars in the Thai Buddhist history.
13
Kuah-Pearce, Khun Eng. "Engendering Religious Compassion." Asian Journal of Social Science 43, no. 4 (2015): 357–75. http://dx.doi.org/10.1163/15685314-04304003.
Full textAbstract:
The aim of this paper is to the study of the role of women Buddhists in the delivery of Buddhist compassion and the micro-politics of volunteerism from a feminist perspective. It sets out to ask a simple question: What attracts and motivates the Chinese women Buddhists to become actively engaged in religious volunteerism and commit their time, energies and resources into doing philanthropic works for the greater needs of their local and transnational communities. Ethnographically, I want to explore how through their understanding of the Buddhist teachings, these women Buddhists interpret and integrate their status, role and actions within their local socially-engaged Buddhist community. At the same time, to understand how, in today’s globalised world, these women focus and frame themselves as performers of emotive compassion in the local and global societies. Through this study, this paper argues that using a feminist perspective will shed light on the micro-politics of women’s involvement in Buddhist volunteerism in three areas: empowerment, social visibility and emotive philanthropy.
14
Et al., Sitthiporn Khetjoi. "Socio- Political Education and Women Empowerment in Buddhist Perspective." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1611–14. http://dx.doi.org/10.17762/pae.v58i1.954.
Full textAbstract:
The purpose of research was to study the socio-political education and women empowerment in Buddhist perspective. The researchers studied and collected the data from Buddhist scriptures, texts, and related document about socio-political education and women empowerment in Buddhist perspective and analyzed by using content analysis. The results indicated that For decades, women have been parts of the supply of cheap, unskilled or semi-skilled labors for the industrial and service sectors. Gender discrimination continues even in the present times. At the same time, the problems of rural and urban lower-class women cannot be ignored. The empowerment of women is one of the solutions to the problems of inequality, subordination and marginalization that women face in the society. However, this kind of empowerment is only partial for all though they have economic and political power, they are kept out of decision making or they are dependent on their husband, father or brother for crucial decisions. Buddhism accepts that every human being, independent of the consideration of sex, gender, class etc. is composed of five elements (Paṇcakkhandhā): namely rupa skandha, samjṇa skandha, vedanā skandha, saṁskāra skandha and vijṇanā skandha. On this basis, Buddhism has advocated the equality between man and women and thus has transcended the gender difference. It treats man and woman equally. Buddhism reflected in the Buddhist scriptures that there is a biological difference between women and men, but they have similar intellectual, mental as well as spiritual capabilities.
15
Pelzang, Rinchen. "The Meaning of Caring: A Buddhist Perspective." International Journal for Human Caring 24, no. 3 (September 1, 2020): 164–69. http://dx.doi.org/10.20467/humancaring-d-19-00050.
Full textAbstract:
A review of the literature reveals that an inclusive examination of the Buddhist perspective is needed to explain the diversity in meaning and scope of caring in nursing practice. This article briefly explains various definitions of caring according to the six major conceptualizations of caring from the Buddhist perspective: caring as a human trait; caring as a moral imperative; caring as an affect; caring as an interpersonal interaction; caring as a therapeutic intervention; and caring as a spiritual intervention. Buddhists view caring as love, trust, commitment, and ensuring a good relationship between nurses, the patient, family, and community.
16
Wongkitrungrueng, Apiradee, and Panitharn Juntongjin. "The Path of ‘No’ Resistance to Temptation: Lessons Learned from Active Buddhist Consumers in Thailand." Religions 13, no. 8 (August 15, 2022): 742. http://dx.doi.org/10.3390/rel13080742.
Full textAbstract:
Mindfulness practice and mindful consumption have increasingly attracted the interests of academics and the general public worldwide. Despite the fact that mindfulness meditation has its roots in Buddhism, little empirical research has studied mindfulness and mindful consumption from the Buddhist principles and from the perspective of active Buddhists who regularly dedicate themselves to Buddhist practice with the goal of achieving liberation from suffering. This study builds on and extends previous research that established a research agenda regarding how mindfulness could transform consumer behavior and lead to higher levels of well-being. The purpose of this study is to gain an understanding of the ways in which active Buddhist consumers living in the city have disengaged from the consumerist culture and altered their lifestyle and consumption behaviors. To grasp the subtle complexity of the experience, fifteen active Buddhist practitioners were interviewed in depth. As a result of this, a Buddhist-based behavioral change model with seven stages is developed. Drawing on behavioral change models, such as the transtheoretical model (TTM) and the stepwise model of behavior change (SMBC), this model aims to demonstrate how active Buddhist consumers have transformed their consumption behavior patterns and overcome temptation without resistance. The transformative mechanism and consumer strategies were also extracted to provide lessons learned and management implications.
17
Bazarov, Andrei A. "Фотообразы буддистов Бурятии." Монголоведение (Монгол судлал) 12, no. 4 (December 17, 2020): 824–33. http://dx.doi.org/10.22162/2500-1523-2020-4-824-833.
Full textAbstract:
Goals. The paper examines the issue of visual images in the everyday ritual practice of ordinary Buddhists in Buryatia. The relevance of studying rare Buddhist photographs as a historical and cultural source cannot be questioned, since this perspective reveals unknown aspects in the formation of Buryat identity and the role of Buddhism in this process. Materials. The work investigates the collection of rare photographs at the Institute for Mongolian, Buddhist and Tibetan Studies (Siberian Branch of the Russian Academy of Sciences) and photographs of the ritual complex ‘khoimor-gungurba’ collected during expeditions of the 1950-1970s and in the early 21st century. Results. A method (metalanguage) of describing Buddhist photo images was developed during preliminary works to clarify the mechanism of actualizing this material in Buddhist discourse, including elements as follows: a mechanism of image selection; cultural context; ritual and social goals; nature of materials; registration of believers’ reactions to visual images. The paper shows a close relationship between the local visual practice of Buddhists and the formation of Buryat identity from the late 19th towards the 21st century, which is concluded from a comparative analysis of the two databases. After a comparative reconstruction of the structures of the collections, the work argues that the everyday ritual practice of praying before these photos is an important aspect in the formation of local identity. The most interesting finding of the study is that pre-revolutionary images of Buryat Lamas are central in the culture of the photo-visual practices of Buryat Buddhists nowadays. The comparative analysis confirmed that a fundamental change in the transmission of the Buddhist tradition in Buryatia, social changes, and the economic situation led to a change in the development of the traditional Buddhist culture of the Buryats that currently prioritizes autocephaly and the preservation of ethnic identity.
18
Ekman, Paul, Richard J. Davidson, Matthieu Ricard, and B. Alan Wallace. "Buddhist and Psychological Perspectives on Emotions and Well-Being." Current Directions in Psychological Science 14, no. 2 (April 2005): 59–63. http://dx.doi.org/10.1111/j.0963-7214.2005.00335.x.
Full textAbstract:
Stimulated by a recent meeting between Western psychologists and the Dalai Lama on the topic of destructive emotions, we report on two issues: the achievement of enduring happiness, what Tibetan Buddhists call sukha, and the nature of afflictive and nonafflictive emotional states and traits. A Buddhist perspective on these issues is presented, along with discussion of the challenges the Buddhist view raises for empirical research and theory.
19
Long, Ahmad Sunawari, Khaidzir Hj Ismail, Kamarudin Salleh, Saadiah Kumin, Halizah Omar, and Ahamed Sarjoon Razick. "An Analysis of the Post-War Community Relations between Buddhists and Muslims in Sri Lanka: A Muslim’s Perspective." Journal of Politics and Law 9, no. 6 (July 31, 2016): 42. http://dx.doi.org/10.5539/jpl.v9n6p42.
Full textAbstract:
Sri Lanka is a multi-ethnic, multi-religious country comprising four of the world’s major religions: Buddhism, Hinduism, Islam and Christianity. Buddhists are the predominant ethnic group, constituting 70.19% of the total population, while Muslims make up the second largest minority in the country. There are many records in the history to prove well the cordial relationship between Buddhists and Muslims in Sri Lanka. However, in the past couple of years, particularly during the aftermath of the civil war, tension may be observed in the relationship between these two religious groups. This is due to a campaign undertaken by a several Buddhist nationalist groups whose intensions are to create a division among these respective societies. These groups have been carrying protests against Muslim social, cultural and religious aspects, including issuing Halal certification, slaughtering of cattle, conducting prayer services, etc. Moreover, they have disseminated misinterpretations about Muslims and Islam with derogatory speeches among the Buddhist public, for the purpose of accomplishing above division. Given the above backdrop, this paper attempts to determine the post-war relationship between Muslims and Buddhists in the country, including major interrupting factors, through analyzing Muslims’ point of views. According to the results, there is no remarkable fluctuation in the relationships between Muslims and Buddhists, and Muslims have posited that there are several social, cultural and religious practices them that act as significant barriers to maintaining a better community relationship with Buddhists, such as slaughtering of cattle for meals. Therefore, almost all of the Muslims have been demanding proper guidelines regarding the slaughtering of cattle, the Niqabs (face cover of Muslim women), and other factors related to interrupting a better interaction with the Buddhists for better cordiality, within the context of Sri Lanka.
20
Dąbrowski, Grzegorz. "Po prostu siedzieć. Wymiary siedzenia z perspektywy buddyzmu zen." Prace Etnograficzne 48, no. 1 (2020): 57–73. http://dx.doi.org/10.4467/22999558.pe.20.004.12629.
Full textAbstract:
Just Sitting. Dimensions of Sitting from a Zen Buddhist Perspective The article deals with the subject of the sitting figure, which seems to be an important element of both practice and reflection in Buddhism. The real inspiration to write this article was the introduction of quarantine in many countries, including Poland, and this fact certainly changed the lifestyle of many people, contributing significantly to the immobilization of many of them. Looking at this situation through the prism of Buddhism, especially Zen Buddhism, to which most of the information contained in this text refers, would be best considered only as a contribution to reflection on the cultural dimensions of the „sitting figure„. This figure, at least from the Buddhist perspective, seems to be an important element conditioning the view of reality.
21
Erokhin, B. R. "BUDDHIST HERITAGE OF KALINGA (ODISHA STATE, INDIA)." Bulletin of Udmurt University. Series History and Philology 30, no. 1 (March 21, 2020): 119–25. http://dx.doi.org/10.35634/2412-9534-2020-30-1-119-125.
Full textAbstract:
The interaction between autochthonous, Buddhist and Hindu traditions here is regarded through the historical perspective basing on the material presented in publications of the state’s historical school which describe the archaeological and epigraphic monuments of Odisha. Unlike the “brahminical” approach, which generally dominates the Indian historiography and diminishes the influence of Buddhism on the Indian subcontinent, the studies of the local school provide more attention to this factor forming the regional history. The introduction describes the early period of Kalinga's relationship with Buddhism. The main part of the article is dedicated to the evidence of the overwhelming presence of Buddhist tantric tradition and subsequent gradual adaptation of Buddhist images and symbols in Hinduism. Due attention is paid to the outstanding figures of Buddhism whose lives were connected with Odisha, and to the main archaeological sites of the state. The conclusion generalizes the historical process of assimilation of Buddhist ideas and practices on the Indian subcontinent, which ended in the 13-14 centuries by extinguishing Buddhism over the most part of the subcontinent.
22
Mantche, Chow Chandra. "Theravada Buddhism in North-East India: a study of the Tai-Khamtis." International Review of Social Research 9, no. 1 (June 1, 2019): 28–37. http://dx.doi.org/10.2478/irsr-2019-0004.
Full textAbstract:
Abstract North-East India is an abode of colourful ethnic communities having distinct cultural pattern and way of life. Among the ethnic communities of North-East India, the Buddhist ethnic communities are significant as far as the history and culture of the region is concerned. Among the ethnic communities of the region, professing Theravada form of Buddhism the ethnic groups namely, Tai-Khamtis, Tai-Phakeys, Tai-Khamyangs, Tai-Turungs, Tai-Aitons, Singphos, Tikhak Tangsas, Chakmas, Moghs, Boruahs etc are prominent. Among the eight states of North-East India, the state of Arunachal Pradesh is notable for Theravada Buddhism.The Tai-Khamtis are the largest Theravada Buddhist community of Arunachal Pradesh. The paper attempts to glean on the Theravada Buddhism among the Tai-Khamtis living in present day Arunachal Pradesh and Assam.The methodology followed in the paper is both historical and analytical. The study reveals that Theravada Buddhism forms an intregal part of the life and culture of the Tai-Khamtis. They are the follower of Theravada form of Buddhism after Burmese (Myanmarees) tradition. Their tangible and intangible cultural heritage bears traits of South-East Asian culture. The religious belief and practices of the Tai-Khamtis are more or less similar to those of the Buddhists of South-East Asia. The study of the Theravada Buddhism is significant to appreciate India’s relations with South-East Asian countries in a proper perspective.
23
Dang, Thi Dong. "The educational achievements of Vietnam under the Ly - Tran dynasties: Perspective from Buddhism as the state religion on basis of education of three teachings harmonious." Ministry of Science and Technology, Vietnam 63, no. 10 (October 25, 2021): 61–64. http://dx.doi.org/10.31276/vjst.63(10).61-64.
Full textAbstract:
Buddhism in the Ly - Tran dynasties played the role of the national religion in the relationship of the three religions (Buddhism, Confucianism, and Taoism), contributing to the development of Dai Viet education. Zen masters, laypeople, and Buddhists have made great contributions in helping leaders manage and orient appropriate policies for the country. This research affirmed that taking Buddhist education as the national religion is an exact policy of Vietnam’s education in the Ly - Tran dynasties. At the same time, the author analysed the achievements of education in the Ly - Tran dynasties in terms of building the education system, the policy on the selection and use of talents, and other outstanding achievements in social life.
24
Chi Vu, Mai, and Roger Gill. "“Letting go of the raft” – The art of spiritual leadership in contemporary organizations from a Buddhist perspective using skilful means." Leadership 15, no. 3 (March 7, 2018): 360–80. http://dx.doi.org/10.1177/1742715018761931.
Full textAbstract:
Organizations are diverse workplaces where various beliefs, values and perceptions are shared to varying extents. How can spiritual leadership induce altruistic love and intrinsic motivation among diverse members within the organization and without being regarded as really yet another covert, sophisticated form of corporate exploitation of human vulnerability reflective of the “dark side” of organizations and leadership? This paper explores an approach to spiritual leadership from a Buddhist perspective focusing on the power of skilful means to tackle such concerns. In organizational pursuits such as appearance, reputation, fame, power, recognition and even leader–follower relationships are associated mostly with objectives and expectations, known in Buddhism as “attachment”. In Buddhism, however, any kind of attachment may be a source of suffering that eventually leads to negative consequences. In reviewing the dark side of spiritual leadership practices and how Buddhism is commoditized for organizational purposes, we reaffirm on the importance of the notion of non-attachment in Buddhism. We unpack the application of the Buddhist metaphor of “the raft”, non-attachment and other Buddhist stories of skilful means in spiritual leadership and their contribution to leadership studies.
25
Bernier, Paul. "Is the Buddhist Doctrine of Non-Self Conceptually Coherent?" Buddhist Studies Review 28, no. 2 (January 11, 2012): 187–202. http://dx.doi.org/10.1558/bsrv.v28i2.187.
Full textAbstract:
Virtually all schools of Buddhism do not accept a permanent, substantial self, and see everything as non-self (anatta). In the first part of this article I recall some arguments traditionally given in support of this perspective. Descartes’ cogito argument contradicts this, by suggesting that we know infallibly that the self, understood as a substantial enduring entity, does exist. The German aphorist Lichtenberg has suggested that all Descartes could claim to have established was the impersonal ‘There is thinking’ (Es denkt), which would support the perspective of non-self. Bernard Williams has argued that Lichtenberg’s impersonal version of the cogito is conceptually incoherent, which would entail that the Buddhist perspective of non-self is also incoherent. I propose to defend the coherence of the Buddhist perspective of non-self against Williams’s argument.
26
Meadows, Graham. "Buddhism and Psychiatry: Confluence and Conflict." Australasian Psychiatry 11, no. 1 (March 2003): 16–20. http://dx.doi.org/10.1046/j.1440-1665.2003.00517.x.
Full textAbstract:
Objective: To describe the relationship between Buddhism and psychiatry, from a personal perspective. Conclusions: The present paper introduces Buddhist thought for those unfamiliar with it, then describes some of the sites of confluence and conflict between this tradition and those of Western mental health care. It does so from the perspective of a Westerner who has made some exploration of Buddhism, mainly within one of the Tibetan traditions.
27
Lecso, Phillip A. "Euthanasia: A Buddhist perspective." Journal of Religion & Health 25, no. 1 (March 1986): 51–57. http://dx.doi.org/10.1007/bf01533053.
Full text
28
Buchner, Gunter. "Commentary: a Buddhist perspective." Journal of Advanced Nursing 46, no. 3 (May 2004): 278–79. http://dx.doi.org/10.1111/j.1365-2648.2004.02987_2.x.
Full text
29
Williams, Paul. "Some Dimensions of the Recent Work of Raimundo Panikkar: A Buddhist Perspective." Religious Studies 27, no. 4 (December 1991): 511–21. http://dx.doi.org/10.1017/s0034412500021223.
Full textAbstract:
The Dalai Lama is fond of quoting a statement in which the Buddha is said to have asserted that no one should accept his word out of respect for the Buddha himself, but only after testing it, analysing it ‘ as a goldsmith analyses gold, through cutting, melting, scraping and rubbing it’. The Dalai Lama is often referred to as the temporal and spiritual leader of Tibet, but in truth as a spiritual figure His Holiness, while respected, indeed revered by almost all Tibetans, usually speaks from within the perspective of one particular tradition of Tibetan Buddhism, that of the dGe lugs (pronounced ‘Geluk’). Founded in the late fourteenth century by Tsong kha pa, the dGe lugs has always stressed the importance of reasoning, analytic rationality, on the spiritual path. This dGe lugs perspective is by no means shared by all Buddhists, at least not in the form it there takes. Nevertheless it does represent an important direction in Buddhist thinking on reasoning and the spiritual path which can be traced back in Indian Buddhism a very long way indeed, and it is in the light of dGe lugs thought that I want to contemplate two points which seem to be crucial in Raimundo Panikkar's approach to interreligious dialogue and understanding: first, that Reality, Being, transcends the intelligible, the range of consciousness, and second, that understanding this is the only basis for tolerance, not seeking in one way or another to overcome the other.
30
Mahadewi, Lufina, Surachman Surachman, Djumilah Hadiwidjojo, and Nur Khusniyah Indrawati. "Entrepreneurial Risk Management of Buddhist Entrepreneurs." International Journal of Business Studies 6, no. 3 (November 30, 2022): 206–24. http://dx.doi.org/10.32924/ijbs.v6i3.257.
Full textAbstract:
This study aims to explore and understand the context of the behavior and perceptions of Buddhist entrepreneurs in the application of risk management in entrepreneurial activities. This study reveals the implementation of Buddhist values in the framework of entrepreneurial risk management. This study is set in the setting of Buddhist entrepreneurs in the city of Bekasi, West Java, through a phenomenological qualitative research approach. This study reveals that risk management is a process of reducing inefficiencies that arise from the causal relationship of the actions of Buddhist entrepreneurs in the perspective of Buddhism, Truth in Dhamma. The values of Buddha's teachings are the background for the risk management process which is characterized by an entrepreneurial spirit and character based on Buddhism. This implementation provides a form of motivation in an effort to eliminate risk in an attempt to create value from entrepreneurial activities for the beatitude of oneself and others by having an awareness that is focused on spiritual beatitude. Buddhist values color the formation of an entrepreneurial culture which is reflected in the practices of Buddhist entrepreneurial risk management. The findings of this study provide developments on stakeholder theory on the fulfillment of financial and social performance to stakeholders and its relevance to the fulfillment of spiritual aspects. This study provides the development of stakeholder theory on the interaction between stakeholder attributes and the essential meaning of entrepreneurship in economic, social and spiritual contexts. This study reveals an integrated theoretical model of Buddhist value-based entrepreneurial risk management practices that not only raises the spectrum of traditional risk management, but reflects the value of Buddhism in entrepreneurial activities in fulfilling the goals of Buddhist entrepreneurs in the form of holistic adherence to Buddhist values in personal and business life.
Keywords: Entrepreneurial Risk Management, Risk Process, Buddhist Values
31
Machado, Roberto Pinheiro. "Hagiwara Sakutarô, Buddhist realism, and the establishment of japanese modern poetry." Estudos Japoneses, no. 35 (March 7, 2015): 71–103. http://dx.doi.org/10.11606/issn.2447-7125.v0i35p71-103.
Full textAbstract:
This article approaches the works of poet Hagiwara Sakutarô (1886-1942) from a comparative perspective that engages philosophy and literature. The philosophical dimension of Sakutarô’s poetry is analyzed by means of inter-textual readings that draw on the tradition of Buddhist epistemology and on the texts of logicians Dignāga and Dharmakīrti (5th century). The comparative analysis is considered under the perspective of the influence of Naturalism and the use of description in the emergence of Japanese modern poetry. Pointing to the possibility of a Buddhist realism that shares some common characteristics with Naturalism, the article emphasizes the Buddhist dimension of Sakutarô’s poetry, which appears in spite of the poet’s turn to Western philosophy (notably to Schopenhauer, Nietzsche, and Kant), as well as to his overt rejection of Buddhism as a necessary step to the modernization of the Japanese letters.
32
Turenne, Philippe. "The Methodological Implications of the Buddhist Model of Study, Reflection, and Cultivation." Religions 13, no. 11 (October 27, 2022): 1029. http://dx.doi.org/10.3390/rel13111029.
Full textAbstract:
This paper discusses aspects of the Buddhist concept of threefold wisdom and their implications on methodology for Buddhist studies, especially the academic study of Buddhist philosophy. The first part of the paper discusses aspects of threefold wisdom as presented in Indian and Tibetan Buddhist sources, arguing that threefold wisdom is not simply a presentation of mental cultivation and philosophical practice, but that it also proposes what can be called a practical hermeneutic, that is, a method to maximize a reader’s understanding of Buddhist scriptures and their full implication. Second, we consider how certain methods of studying Buddhist thought, especially those that deal with philosophical engagement with Buddhist thought, should be adapted to include the dimension of Buddhist philosophy that is exemplified by threefold wisdom. More particularly, Buddhist philosophy’s perspective on what a successful reading method consists of, which is exemplified by the practical hermeneutic described by threefold wisdom, should be included as part of what scholars pay attention to when studying Buddhist philosophy. Thus, only will the conditions for an open dialogue between Buddhism and other philosophical traditions be sufficiently present for such a dialogue to take place in a fruitful way.
33
Sivaraman, Mathana Amaris Fiona, and Siti Nurani Mohd Noor. "Ethics of embryonic stem cell research according to Buddhist, Hindu, Catholic, and Islamic religions: perspective from Malaysia." Asian Biomedicine 8, no. 1 (February 1, 2014): 43–52. http://dx.doi.org/10.5372/1905-7415.0801.260.
Full textAbstract:
Abstract Background: The use of embryos in embryonic stem cell research (ESCR) has elicited ethical controversies as it entails the destruction of 5-day old human embryos to harvest stem cells. Objective: To explore the ethical positions of Islam, Buddhism, Hinduism, and Catholicism concerning the use of (1) left-over embryos from in vitro fertilization (IVF) also known as ‘surplus’ embryos and (2) ‘research embryos’ which are created by scientists to conduct research using embryonic stem cells. Methods: The opinions of religious leaders of Buddhist, Hindu, and Catholic faiths in Malaysia pertaining to ESCR were examined via in-depth, semi-structured interviews while Islamic responses are collected from local writings related to the derivation of fatwa on this issue. Participants’ responses on the ethics of human stem cell research are presented as a reflection of various scriptural texts of these four religions. These are presented and supported with the help of international bioethics literature and focus on the use of ‘surplus’ embryos and ‘research’ embryos. Results: Islamic ethics deviate from Hindu and Buddhist teachings regarding saving of research embryos that have been created specifically for research and are considered as human lives only after 120 days fertilization. Hindu and Buddhists also underscore the sanctity of human life, but give priority to the alleviation of suffering in living adult humans. They generally encourage ESCR. Research is a knowledge-seeking endeavor considered noble by Islam. This is also a concept within Hindu and Buddhist philosophy; in particular, when potentially beneficial research goals are the basis. Catholicism also emphasizes sanctity of human life, but stresses also the inviolability of embryos from the moment of conception. Conclusion: Embryonic stem cell research is permissible and encouraged according to Hindu and Buddhist perspectives in view of the potential benefits of such research to society, with some reservations. This is similar to Islamic views on the ethics of ESCR. However, Catholicism differs from all the other three religions; it appears to discourage research in this field because of the likely violation of a sacred principle in Catholic teachings.
34
Hatthakit, Urai. "The Suffering Experiences of Buddhist Tsunami Survivors." International Journal of Human Caring 11, no. 2 (March 2007): 59–66. http://dx.doi.org/10.20467/1091-5710.11.2.59.
Full textAbstract:
This paper discusses the lived experiences of 10 Buddhist survivors who were seriously affected by the tsunami of 2004 in Thailand. The purpose of this study was to explore the meaning of suffering from a Buddhist perspective. Buddhism, with its main focus on concept of suffering and ways to end suffering, helps strengthening coping skills of the survivors. Van Manen’s (1990) hermeneutic phenomenology provided the methodological framework for this study. Themes that reflect the meaning of their suffering experiences, response to the suffering, and Buddhist concepts that influence the meaning of suffering are presented. The implications of these findings to the nursing practice are outlined.
35
Shrestha, Kiran. "Buddhist Economics: An Ethnography of Tamang Community of Temal." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 2021): 135–45. http://dx.doi.org/10.3126/rnjds.v4i1.38045.
Full textAbstract:
Buddhists Economics is economic science based on Buddhists Philosophy specially focused on the noble eightfold path. Ethnography denotes the detailed cultural ethnicity profile of a specified community. Thus it is an ethnicity graph of Tamangs of Temal Rural Municipality from Buddhists' economic perspective. To get the detailed cultural and economic profile of Tamang of Temal the study has been prepared. It is an ethnography of Tamang of Temal from Buddhist economics and right livelihood. Finally, Tamang is Buddhists but they are highly influenced by different ideologies and now turned into a different type of unique Temal Tamang Buddhists.
36
Regan, Julie. "Experiments with Buddhist Forms of Thought, Action and Practice to Promote Significant Learning." Religions 12, no. 7 (July 6, 2021): 503. http://dx.doi.org/10.3390/rel12070503.
Full textAbstract:
While scholars have considered the centrality of teaching in Buddhist traditions and the rich pedagogical resources Buddhism has to offer academic courses on the topic, less attention has been paid to the ways in which Buddhist pedagogy might be applied to the overall structure of course design. This article addresses the challenges of presenting the richness and complexity of Buddhist traditions while also encouraging students to experientially engage such traditions in ways that promote transformative learning. It proposes using Buddhist pedagogical principles, together with a model of significant learning (Fink 2013), to design a course according to the Three Trainings in Wisdom, Ethics and Meditation. Framing the course as a series of experiments in Buddhist forms of thought, action, and practice highlights the critical perspective common to both Buddhist and academic approaches and helps maintain important distinctions between Buddhist traditions and popular secular practices. This article describes specific experiments with Buddhist ways of reading and analyzing classic and contemporary texts, films and images, together with experiments in Buddhist methods of contemplative and ethical practice, in an introductory course in order to help students see how forms of suffering that concern them might arise and be stopped or prevented from a Buddhist point of view.
37
Ulanov, Mergen Sanjievich. "Synthesis of Cultures of the East and West in the Philosophy of B.D. Dandaron." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 502–11. http://dx.doi.org/10.22363/2313-2302-2020-24-3-502-511.
Full textAbstract:
The article deals with the phenomenon of synthesis of East and West cultures in the religious philosophy of B.D. Dandaron - one of the most famous representatives of Russian Buddhism in the XX century. The beginning of the spread of Buddhist teachings in Russian society is also connected with his extraordinary personality. Dandaron was engaged in active yoga, tantric practice, and also gave instructions to those who were interested in Buddhism. As a result, a small circle of people began to form around him who tried to study and practice Buddhism. Dandaron was also engaged in Buddhist activities, studied Tibetan history and historiography, and described the Tibetan collection of manuscripts. It is indicated that Dandaron not only made an attempt to consider Buddhism from the perspective of Western philosophy, but also created his own teaching, which was called neobuddism. As a result, he was able to conduct a creative synthesis of Buddhist philosophy with the Western philosophical tradition. In fact, he developed a philosophical system that claims to be universal and synthesized Buddhist and Western spiritual achievements. Trying to synthesize the Eastern and Western traditions of philosophical thought, Dandaron turned to the well-known comparative works of the Indian thinker S. Radhakrishnan and the Russian buddhologist F.I. Shcherbatsky. The author also notes the influence on the philosophy of neobuddism of the ideas of V.E. Sesemann, a neo-Kantian philosopher with whom Dandaron was personally acquainted. The idea of non-Buddhism had not only a philosophical and theoretical, but also a practical aspect, since the consideration of Buddhism from the perspective of Western philosophy helped to attract people of Western culture to this religion. In General, Dandarons desire to create a universal synthetic philosophical system was in line with the philosophical and spiritual search of Russian philosophy, and was partly related to the traditional problem of East-West, which has always been relevant for Russia.
38
Azizah, Miftakhul, Moch Muchlizun, Muhammad Faisal Abror, and Ahmad Fauzan Hidayatullah. "Hidup Damai Dengan Alam Perspektif Umat Buddha Vihara Mahavira Graha Semarang." Al-Adyan: Jurnal Studi Lintas Agama 17, no. 1 (June 30, 2022): 129–48. http://dx.doi.org/10.24042/al-adyan.v17i1.10849.
Full textAbstract:
Every religion must have its concept of living in peace with nature, including Buddhism with its theological teachings. Buddhism is known as a religion that highly upholds a sense of savage love for the preservation of nature. Buddhism views that there is a relationship between one's morality and nature preservation because events that occur in nature influence each other. This study aims to determine the perspective of the Buddhist Vihara Mahavira Graha Semarang about living in peace with nature. The research data was obtained by conducting in-depth interviews with Suhu Chuan Ling, then analyzed by descriptive-analytic. The results of this study are (1) Buddhism has a concern for the surrounding environment to preserve the environment: (2) Living in peace with nature is closely related to the vegetarian lifestyle as the Buddhists in this monastery who adhere to the Mahayana sect; (3) Buddhism understands that nature is impermanent, so humans need to accept the nature possessed by nature so that the benefits that humans receive also increase.
39
Timmerman, Peter. "Boundary Matters: Buddhism and the Genetic Prospect." Worldviews: Global Religions, Culture, and Ecology 14, no. 1 (2010): 68–82. http://dx.doi.org/10.1163/156853510x498069.
Full textAbstract:
AbstractThis paper considers genetic engineering in the context of Buddhist ethics. Rather than considering a standard set of ethical approaches, this paper instead uses the “fox koan” of Zen Buddhism to explore the dynamics and consequences of the “genetic project”. Focussing particularly on the prospect of an unbounded and unlimited dissolution of hitherto assumed boundaries, it argues that current “disembedding” of genetic information is analogous to the denial of karma as presented in the fox koan. This provides a different entry into ethical evaluation from a Buddhist perspective,
40
Chang, Otto. "Economic Sustainability: A Buddhist Perspective." International Journal of Environmental, Cultural, Economic, and Social Sustainability: Annual Review 1, no. 4 (2006): 10–15. http://dx.doi.org/10.18848/1832-2077/cgp/v01i04/54901.
Full text
41
Tobias, Saul. "Theorizing Nationalism: a Buddhist Perspective." Sophia 57, no. 4 (July 1, 2017): 625–42. http://dx.doi.org/10.1007/s11841-017-0614-9.
Full text
42
Shi Zhiru. "Scriptural Authority: A Buddhist Perspective." Buddhist-Christian Studies 30, no. 1 (2010): 85–105. http://dx.doi.org/10.1353/bcs.2010.0009.
Full text
43
Shenpen Hookham. "Spiritual Authority: A Buddhist Perspective." Buddhist-Christian Studies 30, no. 1 (2010): 121–32. http://dx.doi.org/10.1353/bcs.2010.0018.
Full text
44
Dhammanandā Bhikkhunī (Chatsumarn. "Institutional Authority: A Buddhist Perspective." Buddhist-Christian Studies 30, no. 1 (2010): 147–57. http://dx.doi.org/10.1353/bcs.2010.0026.
Full text
45
Promta, Somparn, and Kenneth Einar Himma. "Artificial intelligence in Buddhist perspective." Journal of Information, Communication and Ethics in Society 6, no. 2 (June 27, 2008): 172–87. http://dx.doi.org/10.1108/14779960810888374.
Full text
46
Oliveira, Paulo Júnio de. "“YOU AND I DO NOT ‘SHARE’ THE SAME CONSCIOUSNESS”: APPLYING A NOMINALIST BUDDHIST SEMANTIC PERSPECTIVE TO THE GENERAL EXPRESSION “CONSCIOUSNESS”." Kínesis - Revista de Estudos dos Pós-Graduandos em Filosofia 14, no. 36 (August 2, 2022): 395–417. http://dx.doi.org/10.36311/1984-8900.2022.v14n36.p395-417.
Full textAbstract:
It is recognized that Buddhadharma schools are markedly ontologically, epistemologically, and semantically nominalist. Regardless of that, when it comes to the use of the term “consciousness”, there is still a tendency in some Western circles to understand Buddhism in a solipsist or monist way. To this purpose, I argue that the general expression “consciousness” from Buddhadharma texts must be understood according to traditional nominalist Buddhist semantics and theory of entities. In the end, I briefly mention some arguments and viewpoints – defending the plurality/diversity of consciousness – of some Buddhist Dzogchen scholars and masters.
47
Beinorius, Audrius. "Buddhism in the Early European Imagination: A Historical Perspective." Acta Orientalia Vilnensia 6, no. 2 (January 1, 2005): 7–22. http://dx.doi.org/10.15388/aov.2005.0.3975.
Full textAbstract:
Centre of Oriental Studies, Vilnius University
The article deals with the main historical and cultural approaches of Europeans to Buddhism in various Asian areas. The intention of author is to turn to discussion of those peculiar forms in which the knowledge of Buddhism was presented. This study sets out its aim to explore the way of engagement of the West with the Buddhist tradition, emphasizing the early period of the encounter and those initial imaginative constructions and early discourses that shaped the nascency of the scholarly discipline. Conclusion is made that Buddhism has been represented in the Western imagination in a manner that reflects specifically Western concerns, interests, and aspirations. Europeans saw themselves as possessing the criteria upon which the judgement of the religious, social, and cultural value of Buddhism rests. Buddhism was constructed, essentialized and interpreted through Western images of the Oriental mind that provided ideological strategies and a hermeneutic filter.
48
Ching-chung, Guey, and Hui-Wei Lin. "Inter-projection Involved in between Buddhism and Psychology." Asian Journal of Interdisciplinary Research 3, no. 1 (February 16, 2020): 103–17. http://dx.doi.org/10.34256/ajir2017.
Full textAbstract:
This paper proposes an interprojection model as a unified interface between psychology and Buddhism. The model aims to consolidate some essential concepts in Buddhism, as well as to extend and deepen the modern discipline of psychology. From the perspective of Buddhism, empirical methodology in psychology could be used to instruct about the deeper mysteries of Buddhism, help Buddhist philosophy become more objective and less metaphysical, thus offering an easier access to the general public. From the perspectives of psychology on the other hand, the precepts of Buddhism could help develop a deeper understanding of human experience, thus opening a path for psychology to explore the potential for personal transformation and finding existential meaning. This inter-projection model explains the mirror-like projection between human consciousness and external environment, from which we may obtain fresh insight from points of overlap between Buddhism and psychology. For one example, while Gestalt psychology explores relationships among various environmental stimuli at the given moment, Buddhist spiritual teachings seek to perpetuate the ultimate transcendence through increasing mindfulness on everything in the universe without time constraints. For another, according to Carl Rogers’ client-centered therapy, the therapist is, as suggested by Buddhism, required to foster his own skills on mindfulness other than demonstrating unconditional regard, genuineness, and empathetic understanding to clients, and eventually achieve self-transformation, and feel at ease in various adversities, like lotus growing from dirty muds.
49
Somers, Brian D. "Mindfulness and Modern Mindfulness: Considering Buddhist Communities and Personal Salvation from Depression." Religions 13, no. 5 (April 29, 2022): 406. http://dx.doi.org/10.3390/rel13050406.
Full textAbstract:
This thesis aims to consider some of the differences between mindfulness as a Buddhist practice and mindfulness-based programs. The primary difference considered is the individualistic perspectives taken by mindfulness-based programs. If modern mindfulness-based techniques are meant as a treatment for depression, and depression is in part caused by isolation then these programs must also consider mindfulness as a project, which does not accentuate the self as distinct from others. Personal salvation from deficits of the mind is a regular theme of modern mindfulness. This initial goal-oriented, self-interested perspective is potentially threatening to a depressed person who secludes her- or himself in a private world of the “fix it” self-project. With interdependent origination (緣起) as a tenet and the sangha (僧) as one of the three jewels (三寶), Buddhism emphasizes community where salvation is defined as the liberation of all beings from suffering. Therefore, this thesis suggests that mindfulness practices initiated from a self-help perspective are troubled to the extent that they isolate the practitioner. Therefore, a Buddhist interpretation of modern mindfulness, especially regarding individualism and isolation as a cause of depression, is desirable.
50
Azisi, Ali Mursyid. "Konsep Kematian dalam Perspektif Agama Buddha Theravada." Al-Adyan: Jurnal Studi Lintas Agama 16, no. 1 (July 29, 2021): 95–118. http://dx.doi.org/10.24042/ajsla.v16i1.8018.
Full textAbstract:
This article examines the concept of death in the Theravada Buddhist perspective. Where the teachings show the stages in addressing or even the state after death. When facing death in Theravada Buddhism, it is very fearful to avoid fear and doubt, instead you have to be happy by preparing for life's good deeds. The existence of punarbawa / rebirth is one of the concepts carried on as a hereditary belief from Buddhist scriptures. By using a qualitative approach in analyzing, analyzing data from relevant literature / literature studies, so that they can be arranged with related material. This article is important to study further, by looking at how the perspective implanted in Theravada Buddhism, especially the concept of death, will be a source of knowledge which will become a source of insight and learning. The goal is a category that can be consumed by scientific studies of religious studies and academics or the general public related to themes that are expected to be useful for many circles. That way the purpose of life in every religion is the goal of others and still instills virtue.